A YUSHDHARA ISSN: 2393-9583 (P)/ 2393-9591 (O) An International Journal of Research in AYUSH and Allied Systems
A Physio-Anatomical Study on Anukta Srotas with special reference of Ashruvaha Srotas
Sourav Sharma
1*, Maneela Sharma
2*1Assistant Professor, Dept. of Rachana Sharir, Abhilashi Ayurvedic College and Research Institute, Abhilashi University Mandi (H.P).
2Assistant Professor, Dept. of Rachana Sharira, Smt.Urmila devi Ayurvedic College of Medical Sciences & Hospital.
Article info Article History:
Received: 30-07-2023 Revised: 20-08-2023 Accepted: 04-09-2023 KEYWORDS:
Anukta Srotas, Moolasthana, Srotas etc.
ABSTRACT
The number of Srotas are specifically compared with the number of Bhavas in our body. In our body, there is Aparisankheya (innumerable) bhava, so the number of Srotas is also Aparisankhey. In Strotovimaniyaadhyaya, where as many more Srotas have been mentioned in our classics such as Ashruvaha Srotas, Lasikavah Srotas, Sandnyavaha Srotas, etc., we get the specifics of only thirteen Srotas of which Mulasthnadi have not been clarified. Awareness about these Anukta Srotas is needed to treat the diseases of these Srotas. Detailed knowledge of 13 Srotas is enough to believe, visualize and manage the diseases of Laksha-Alaksha Anukta Srotas, according to Acharya Srotas are the Avakashas, which are Abhivahanshila that circulate in our body and travel through their Mulasthanas, thus, their Mulasthana must be verified to learn Anukta Srotas. The whole body is composed of Srotas (micro and macro channels) according to Ayurvedic literature, which transports all sorts of materials throughout the body. It is important that these pathways, both micro and macro, remain intact for proper body function. We found that there is a detailed description of Srotas in Samhita. Srotas are connected to each-other so that other Srotas are also affected when one Srotas is vitiated. The structures that hold or circulate the Doshas and tissues (Dhatu) or their components to the different organs are the Srotas.
INTRODUCTION
The two Sanskrit words "Ash" and "Ruk" form this Ashru expression. We will obtain "Na+Shi+Dun" in Shabda Kalpadruma as the Nirukti of the word Ashru.
There are countless Anukta Srotas.[1] The Srotas that bear the Ashru are named Srotas like Ashruvaha, this Ashruvaha Srotas is set in eye or Netra, when we try to study a new Srotas we must first study the Srava or fluid element that this Srotas bears.[2] We will get AshruVyutpatty as the "fluid fulfilling the eye which is causing the blindness or darshana." [3]
Ahara Rasa has been described in Charaka Sutrasthana as the Prasadansha formed during the time of Ahara Parinamana, and mala is formed as Ahara's Kitta. This kitta nourishes the Panchendriya mala Bhaga here, but it also shapes in the Tridha
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Parinaman of the first Adhyaya Rasadhatu prasadansha and mala Bhag. Again, this Mala Bhaga offers the root of Netrajala besides this, when there is Manasika Bhavas Utklesh, then Ashru is also shaped and secreted, to make the word, the term Srotas is derived from the root 'Sru' (Gatyarthak) Dhatu and 'Asrun' suffix.
According to Charaka, the pathways of circulation to their target are called Srotas, bearing the Dhatu (tissue components or their constituents) undergoing transformation. Srotas are Rasadi Dhatus' route.
Charaka used the word "Parinamamapadyamananam"
(meaning undergoing) to elaborate the definition, which implies that the channels bear tissue elements that are altered from their previous state, such as Rasa to its next state, Rakta to Mamsa and Mamsa to Meda, etc. [4]
Chakrapanidatta discusses SrawanKarma in his commentary. It is that which takes Poshaka Rasa to the Poshya Dhatu, He found that in the body, Srawana Karma conveys rasa and Poshya Dhatu (nutrient tissue precursors). He notices that 'Srotas' do not bear Sthira Dhatus, but rather the biochemical transformations of Review Article
the Dhatus. Permanent Dhatus are the Dhatus that are consecutively developed from the Poshaka Dhatus.
Owing to the position of Poshya Dhatu in various parts of the body, the nutritional materials of a specific Dhatu do not nourish it from a Srotas other than its own. Therefore, for example Asthi Dhatu could be enabled to pass through the Ayanamukhas of Medovaha Srotas while being transported by Rasa through Meda (indirectly by Mamsa Dhatu as a precursor of Meda).
Aim & Objective
To evaluate the study on Physio- Anatomical Correlational Study on Anukta Srotas and Ashruvaha Srotas.
Methodology
Different newspapers, Ayurvedic and modern text books, authoritative pages, reputed journals, literature, manuscripts, Sanskrit Shabdakosha, etc.
were supplied with materials pertaining to Anukta Srotas & Ashruvaha Srotas
Anatomical contemplation of Srotas[5]
The tubes, which are common in all the spaces (Intra, Inter and Extra-cellular spaces) of the body, where the fluid circulation exists irresistibly and constantly, are known as Srotas, according to Acharya Sushruta. This are distinguished from the arteries and the veins. It is clear from this description that Srotas are distinct from veins and arteries and are distributed across the body extensively. The structures that hold
or circulate the Doshas and tissues (Dhatu) or their components to the different organs are the Srotas. The Dhatu is converted from the first to the last tissue layer during this circulation phase (rasa through Shukra). [6]
Each Dhatu has two aspects: nutrients for its own layer of tissue, and substance for the next Dhatu that is growing. Micro Channels Srotas are responsible not only for the delivery of food to the various tissues and cellular structures of the body, but also for the elimination of waste materials.
Moolasthana of Srotas
The Moolasthana or the source is known to be such that it is not possible to originate, sustain and kill the basic carrier of the body nutrient and the position that governs the whole physical relationships and processes of that particular carrier. These facts support the observation made by Punarvasu Atreya that no structure in the body can expand, create, waste or atrophy, independent of Srotansi, which later transports Dhatu, which is constantly subject to transformation. [7]
Types of Srotas
Many types of Srotas are found in the body, according to Acharya Charaka. The definition of
"Murtimaan Bhava" is a matter or material that resides in the body with definite form or limits. We note that the number of Srotas as per Acharya Charaka is considered to be 13, but he was very specific about the number of Srotas in the Teeka. [8]
No. Name of Srotas (Maharshi Charaka) [16] (Maharshi Sushruta) 1 Pranvaha Hrdya, Maha Srotas Hrdya, Rasvahini Dhamani 2 Udakavaha Talu, Klom (oropharynx) Talu, Klom
3 Annavaha Amashaya, Vamparshwa Amashaya, Annavaha Dhamani 4 Rasavaha Hrdya (Heart), Ten Dhamani Hrdya, Rasvaha Dhamani 5 Raktavaha Yakrt, Pliha Yakrt, Pliha, Raktvaha Dhamani 6 Masavaha Twacha (Skin), Snayu Tvaca, Snayu, Raktavaha Dhamani 7 Medovaha Vrkka, Vapavahan Vrkka, Kati
8 Asthivaha Meda, Jaghan Not consider
9 Majjavaha Asthi, sandhi Not consider
10 Shukravaha Vrshana, Shepha Vrshana, Stana 11 Mūtravaha Vasti, Vankshan Vasti, Medhra 12 Purishavaha Pakvashya, Guda Pakvashya, Guda
13 Svedavaha Meda, Lomkup Not consider
14 Artavavaha Garbhashaya, Artavavaha dhamani
15 Manovaha Hrdya Physiological function of Srotas
The living body has two basic components, one of
which is Chetana. It's the one responsible for giving life. Another component is a figure or shape, a body made up of Panchamahabhutas. Various structures
produced by Panchamahabhutas remain together and also maintain coordination with each other in order to maintain homeostasis. Akasha is the basic Mahabhuta that others have evolved from. Wherever room remains, it's because of this Mahabhuta. Body entities with the properties of Akasha Mahabhuta are-inter- and intramolecular space, various networks, terms, faces, etc. The sense of the word 'Srotas' in the dictionary is read as a current, a stream, a river. As Srotas are formed by Akasha Mahabhuta, they have characteristics such as-patency, porous, smooth, smooth, slightly unctuous, thin, colourless and translucent.
1. All systemic entities of the body derive from Srotas.
[9]
2. Srotas preserve the body's systemic entities and resist diminishing there. [10]
3. Sensory and motor signals are carried to the body by them.
4. Dhatu (tissues, materials, or their constituents) are transformed to their destination by Srotas.
5. Srotas acts as the conduct units for transporting the Prasada Dhatu as well as Mala Dhatu, and Sthayi Dhatu forming.
6. Srotas are not only passage or flow channels for different substances, but their functions are also unique to Srotas. Each Srotas provides a diet to their respective Dhatu.
7. Srotas are the body's inner transport system, which supplies other essential bio-factors such as three Dosha', the seven Dhatus, the Oja, the Agni, feelings, and emotions with basic tasks.
AshruvahaSrotas[11]
The Srotas (channels) that hold the Ashru are called the Srotas of the Ashruvaha. While explaining Netra's Panchabhautik Utpatti, Acharya Sushruta stated in Uttar Tantra that Ashru Marga is made up of Akasha Mahabhuta. While reflecting on the same matter, Acharya Dalhana said that Ashru Marga means Ashruvaha Srotas. Here it means that the Akasha Mahabhuta shapes all the empty spaces or Srotas present in the Netra.
AshruvahaSroto Dushti Concept[12]
Acharya Charaka has coated a very interesting comment about Sroto dushti lakshanas while discussing the Sroto Dushti of Srotas, which is as described below.
1. Ati-Pravrutti 2. Sanga
3. Granthi of Siranam 4. Gaman Vimarga
So to understand the Sroto Dushti-lakshanas of Ashruvaha Srotas, with reference to Ashruvaha Srotas, we have to remember the symptoms mentioned above.
1. Atipravrutti[13]
The greater quantity of Ashru Srava from akshi than its normal flow is known to be Atipravrutti. Under the Atipravrutti Rupa Sroto Dushti of Ashruvaha Srotas, this sort of symptom is considered.
Rodhana's
This is the primary state under which accelerated tear secretion is detected. The circumstances under which enhanced Ashru Sravana is found are Shoka or Shokaja vyadhi. We also have the Atipravrutti of Ashruvaha Srotas in Shokaja Unmad, Shokaja Jwara, etc. [14] Also pleasure, on the other hand, contributes to the release of tears that are called tears of happiness.
Epiphora
Epiphora is an overflow of facial tears that is not caused by usual weeping. That is a pathological symptom or disorder that does not constitute adequate drainage of the tear film from the eyes, where tears flow down the face rather than into the nasolacrimal system.
2. Sanga
The Sanga of the Srotas of Ashruvaha is of two Types
1. Apravrutti / Ishad Pravrutti / Pravrutti 2. Sanga Doshajadi
1. Apravrutti / Ishad Pravrutti
The Apravrutti of Ashruvaha Srotas is considered the full absence or reduced sum of Ashru.
Bashpa is also called Ashru. There is no Ashru flow in such a case or the flow of Ashru is willingly obstructed.
The Lakshanas generated by Bashpavegavarodha are to be considered as Apravrutti of Ashruvaha Srotas and Lakshanas according to different Acharyas:
Pratishyaya, Akshiroga Herudaroga Aruchi Bhrama Shirogurutvam Timiram.
Dry eye:
Dry eye is a tear film condition that occurs due to tear loss or prolonged tear evaporation; it causes damage to the ocular interpalpebral surface and is associated with a range of ocular pain representing symptoms. Dry eye syndrome is a common disorder identified by patients receiving ophthalmologic treatment and is characterized by inflammation of the ocular surface and lacrimal glands, also known as keratoconjunctivitis sicca.
2. Sanga Doshaja
"Doshaja Sanga is the condition that is caused by factors that are responsible for the vitiation of
Ashru vaha Srotas, such as different diseases, Ama, etc.
This condition is also called "Kha-vaigunya. In our Samhitas, the Lakshanas of this vitiation type are found scattered.
Purvarupa Netraroga's
When vitiated dosha are lodged at Netra to induce the Dosha-Dushya Samurchhana, the Ashruvaha Srotas are simultaneously vitiated and the Ashruvaha Sroto-dushti Lakshana’s are formed.15
Siranam Granthi
The creation of Arbuda in the Ashruvaha Srotas due to Granthi obstruction is referred to as Ashruvaha Srotas' Siranam Granthi Rupa vitiation. Though discussing the Sandhigata vyadhi Acharya has been identified, Granthi as the Vyadhi in Sushruta Samhita, this is also one form of Ashruvaha Sroto dushti.
Acute Dacryocystitis
It is inflammation of the lacrimal sac which occurs secondarily to obstruction within the nasolacrimal duct and the resultant back up and stagnation of tears within the lacrimal sac. The tear sac is a small chamber into which tears drain. The usual cause of Dacryocystitis is blockage of the nasolacrimal duct which leads from the tear sac into nose.common implicated organisms are staphylococcus species haemophilus influenza, pneumococci. Symptoms are pus and thick discharge from the eye,redness and swelling near the lower outside eyelid fever
Congestion- Inflammation of the conjunctiva, which is the thin and translucent membrane surrounding the white portion of the skin and the inner part of the eyelids, is a symptom of eye congestion or pink eye or conjunctivitis. This inflammation is caused by or as a response to irritants and allergens entering the eye due to some bacterial or viral infection.
4. Vimarga Gamana
The Vimarga gamana of AshruvahaSrotas is named the shift in the usual flow path and Gati of Ashru in AshruvahaSrotas.16
CONCLUSION
Anukta Srotas are the Srotas which are not included in the thirteen Srotas listed by Acharyas and Srotas that are present in the body but not formed. The numbers for Anukta Srotas are difficult to fix.
Pratyaksha, Anuman and Apta Pramanas must be used as instruments for the research and knowledge of Anukta Srotas to be performed. Structurally, the Srotas are the hollow channels originating throughout the root, distributed across the whole body to serve as a distribution mechanism to satisfy the organism's nutrient needs and to get rid of the body's final metabolism performance. It can be inferred that there are reasons to recognize unique organs as the Srotas
Moola, such as Utapatti Sthan Sagraha, Vahan Sthan, Naidanic Drshtikone, Chikitsatmak Drishtikone.
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Cite this article as:
Sourav Sharma, Maneela Sharma. A Physio-Anatomical Study on Anukta Srotas with special reference of Ashruvaha Srotas. AYUSHDHARA, 2023;10(Suppl 4):148-152.
https://doi.org/10.47070/ayushdhara.v10iSuppl4.1325 Source of support: Nil, Conflict of interest: None Declared
*Address for correspondence Dr. Sourav Sharma
Assistant Professor,
Dept. of Rachana Sharir, Abhilashi Ayurvedic College and Research Institute, Abhilashi University Mandi (H.P).
Email:
